English
Because no one can ascertain it. This is a dharma that has no dharma to be seen, because in terms of meaning, it is looking at the non-existent dharma, thereby liberating from the clinging of dualistic appearances. Therefore, in the Perfection of Wisdom Sutra, it says: These two, existence and non-existence, are dharmas that do not exist. Now, since non-existence does not arise from action and effort, it is the basic abode. Because conceptualization naturally ceases, it is primordially pure. Abiding in this way, it is emptiness. Because of emptiness, it is liberation. Because of liberation, it is purity. Purity abides in the very nature of Buddhahood. Thus, after explaining the third inner meaning, the aspect of emptiness, now the fourth inner meaning is explained, which is abiding in the nature of reality, transcending equality. From the uncorrected nature of reality, delusion arises. It is not the clinging to object and subject, not the entrustment of view, meditation, and action, not the dharma of the mind to be meditated upon, nor the appearances of the dharma of non-meditation wisdom, and so on. Because the nature is uncorrected, it cannot be represented by anything. Because the original clarity does not diminish, appearance is equal, free from extremes. Because no characteristic is established from the essence, it is unwavering, and all dharmas abide in the state of being primordially liberated. In this way, the common and individual characteristics of all dharmas are equal and of one taste, so it is the key point of transcending good and bad views, the key point that view does not need realization. Just as understanding the meaning of one dharma is like understanding the meaning of all dharmas. For example, if the taste of one salt is determined, the taste of all salts is determined. Therefore, the realm is completely liberated, it is the basic dharma. The three realms are inherently prosperous, so the power is great. Awareness has reached the balance, so it is crucial. Thus, after explaining the fourth inner meaning, abiding in the nature of reality, transcending equality, now the fifth inner meaning is explained, which is that compassion transcends action. Because intentional conceptualization naturally ceases, nothing is done. Why? Because the arising and feeling of the mind are naturally pure. Because it is free from the mind that clings to good or bad thoughts, awareness itself abides in the nature of being primordially enlightened. Therefore, because the nature of reality is not corrected by words, view and meditation cannot be corrected and determined, and no mind or term can change it, because the limits of words and terms are exhausted. Thus, after explaining the fifth inner meaning, that compassion transcends action, now the sixth inner meaning is explained, that the nature of reality is liberated at the crucial point, so the term
Chinese
现在要说明的是，从戏论中解脱出来：就是词语和术语的终结。它的要点是境空清净的明灯。这样一来，以境智无二之义，证悟法性现前的要点。也就是说，后来外境如同晴空万里无云，内在的境空清净的明灯，在光和光晕之中，觉性显现且二者平等，与无和术语中解脱出来平等。那么，以成立宗派的各种词语来分别，就不能了解境智无二的证悟。因此，从要点中产生，无需解脱；从串习中产生，无需了解；从指示中产生，无需证悟。这样，第六个要点是法性于要点上解脱，从而说明了从术语的戏论中解脱出来。现在，第七个要点是说明解脱的自性：或者说，即使是佛陀，也没有错乱的要点，因为本来解脱，所以无需重复，就是无勤作。自己解脱，因为没有对治，所以不依赖于其他。直视解脱，在所见之处消失，所以无需串习。在完全解脱中，因为没有边际，所以断除了希望和恐惧的边际。因为了解一法是法性，所以一切也都在法性中解脱。例如，一棵荆棘被缠住，所有的荆棘都会被缠住；一根芦苇是空心的，所有的芦苇都是空心的。因此，以了解一法，一切解脱的理由，轮回和涅槃是相同的。仅仅了解这一点，就能从三界中解脱出来。这样，第七个要点是说明解脱的自性。现在，第八个要点是说明以法性的自力，轮回的联系完全断除：不显现有相的、有差别的光芒，没有能取所取各自的作用。身体、五大、心、觉性，都是从那里面聚合的处所，是蕴。这样，以三者产生分别念，智慧减弱；心使五大清净的容器减弱而被束缚；蕴使身体的障碍耗尽，法性的自性不由谁造作而自解脱。不是由境和识造作的觉性，是不可改造的。这样，不改造心，五大在自处清净的要点，自明持续生起
English
Now, to show that one is freed from elaboration: it is the end of words and terms. Its key point is the lamp of the pure realm of space. Thus, with the meaning of indivisibility of space and awareness, the realization is the key point of the manifest nature of reality. That is, later, the outer realm is like a clear sky without clouds, and the inner lamp of the pure realm of space, within the light and aura, awareness is clear and the two are equal, equally liberated from non-existence and terms. Then, by distinguishing with the various words of established tenets, one does not understand the realization of the indivisibility of space and awareness. Therefore, because it arises from the key point, there is no need for liberation; because it arises from habituation, there is no need for understanding; because it arises from introduction, there is no need for realization. Thus, the sixth key point is that the nature of reality is liberated at the key point, thereby showing liberation from the elaboration of terms. Now, the seventh key point is to show the self-nature of liberation: or rather, even the Buddha has no point of confusion, because he is originally liberated, so there is no need to repeat it, which is effortless. One is liberated by oneself, because there is no antidote, so one does not rely on others. One is liberated by staring, disappearing in the place of seeing, so there is no need for habituation. In complete liberation, because there is no limit, the limits of hope and fear are cut off. Because one understands one dharma as the nature of reality, all are also liberated in the nature of reality. For example, if one thorn is entangled, all thorns will be entangled; if one reed is hollow, all reeds are hollow. Therefore, with the reason that knowing one thing liberates all, samsara and nirvana are the same. Just knowing this, one can turn away from the three realms. Thus, the seventh key point is to show the self-nature of liberation. Now, the eighth key point is to show that by the self-force of the nature of reality, the connection of samsara is completely severed: the light of characteristics and distinctions does not appear, and there is no separate action of grasping objects. The body, elements, mind, and awareness are all aggregates of places gathered from that, which are aggregates. Thus, with the three, conceptual thoughts arise, and wisdom diminishes; the mind diminishes and binds the pure vessel of the elements; the aggregates exhaust the obscurations of the body, and the self-nature of reality is self-liberated without being created by anyone. The awareness that is not created by objects and consciousness is unchangeable. Thus, by not transforming the mind, the key point is that the elements are purified in their own place, and self-awareness continuously arises.
Chinese
名为“之要”。第八个要点阐述了自性力转的关联断绝。现在阐述第九个要点，即从心识和事物之缘中解脱：从知晓行为的分别念和造作的心识分别念这两个方面来看，即使显现各种各样的对境，由于恶缘显现为助伴，因此对显现没有取舍。障碍转化为成就，因此成就达到究竟，成为装饰和嬉戏，因此所显现的一切都是大乐。法性周遍一切，因此没有一个众生不是已经成佛的。第九个要点阐述了从心识和事物之缘中解脱。现在阐述第十个要点，即大圆满远离勤作之要，边解脱完全圆满：也就是从有边的解脱，颜色、形状和相状不是事物的法。从无边的解脱，本体从自性中显现，因此不是断灭空。从两边的解脱，本体自己也无法确定。从非两边的解脱，不能确定这是一个还是多个，因为对计划没有偏颇。同样，从显现和空性、常和断等四边中解脱，因此是没有间断和不落入任何一方的法性。那么，从边解脱就是中吗？如果不是边，就无法成立中。同样，如果中不成立，那么边也无法确定，因此边也不成立。像这样，从无中边的法性中，一切都生起，并且一切都解脱，因此没有阻碍，被称为大边解脱。那么，如果认为边解脱就是大圆满的宗派，那就是分裂的吗？是完全圆满的，因为存在圆满显现，所以所有包含的都没有超出法身。因为不存在圆满，所以空性超出了本体的识别。因为两者都圆满，所以在任何地方都没有间断。因为两者都不是圆满，所以没有落入任何一方。同样，从显空一切中进行区分。也就是因为解脱而圆满，因为圆满而解脱。像这样，由于边解脱完全圆满的见解之上没有其他，因此被一切所尊崇。像这样的意义是从殊胜觉性的声音中引出的。玛是法性，哈是见。像这样，法性和见解无分别地融合。
English
It is called "the key of."
Chinese
从……起。因为是伟大的，所以在它之上没有其他的，是所有乘的顶峰。因此，因为没有从法性的自性中移动，所以是圆满大道的见地。如是，第三个身体的安立，对未曾错乱的佛陀的提问作答，以十个内涵来阐述。现在，第四个身体的安立，详细阐述众生从何而生的提问，以十个内涵来阐述的第一个。阐述错乱计算结合的口诀是：以“众生”等来阐述。那是身体由诸元素聚合的蕴，心被各种不同的分别念所染污，因为心依附于身体，所以称为具有意义的决定之词。那么，错乱是如何产生的呢？由于上面所说的错乱之法，十二缘起的根本从自身开始错乱，因此，众生就成了错乱轮回计算的基础。如是，在内涵中阐述了错乱计算结合的口诀。现在，第二个内涵，阐述从所执持的光中产生错乱的方式是：从法性的自性光芒五光明显的修习中，各自的缘起生起了分别念的智慧，产生了“是从那边产生的吗？还是我这边产生的那边？”的想法，从这样的想法中，对五种颜色的光芒非常明显的光芒进行分别和执持，从向外看中，被光的显现所迷惑。以及，仅仅是看到痛苦，这就是没有错乱的分别念的错乱。从那错乱的部分的光中，由于微细的风流动，之前的光都流动并遮蔽，自己的显现之光变得模糊，从不净的状态中，地水火风的显现潜在地升起，显现为微小的尘埃。如是，第二个内涵，阐述了从所执持的光中产生错乱的方式。现在，第三个内涵，阐述了从元素风的部分中如何产生错乱的显现是：由于没有将之前的光认识为自显，四元素潜在的种子部分升起是：首先，从微细流动的风的部分中，风的微尘部分，看到比极微还要小一百倍。从那之后，水的微尘部分看到那部分的二倍。然后，火的部分是微尘部分的四倍。然后，土的微尘部分
English
From... Because it is great, there is nothing above it, it is the pinnacle of all vehicles. Therefore, because there is no movement from the nature of Dharmata, it is the view of the Great Perfection. Thus, the third establishment of the body, answering the questions of the Buddha who has not been deluded, is explained with ten meanings. Now, the fourth establishment of the body, explaining in detail the question of how sentient beings arise from delusion, the first of the ten meanings explained. Explaining the instructions for the combination of delusion and calculation is: explained by "sentient beings" and so on. That is, the body is a collection of aggregates of elements, and the mind is defiled by various different thoughts. Because the mind relies on the body, it is called a definite word with meaning. So, how does delusion arise? Due to the Dharma of delusion mentioned above, the root of the twelve interdependent originations is confused from its own beginning. Therefore, sentient beings become the basis of the calculation of the cycle of delusion. Thus, in the content, the instructions for the combination of delusion and calculation are explained. Now, the second content, explaining how delusion arises from the object of grasping, light, is: From the practice of the self-radiance of Dharmata, the five lights are clear, and the wisdom of discriminating interdependent origination arises. The thought arises, "Did it arise from that side? Or did that side arise from me?" From such thoughts, the radiance of the five colors is very clear, and the light is discriminated and grasped. From looking outward, the mind is fascinated by the appearance of light. And, just seeing suffering, this is the delusion of non-deluded discrimination. From the light of the deluded part, due to the subtle wind moving, all the previous lights move and obscure, and the light of one's own appearance becomes dim. From the impure state, the appearances of earth, water, fire, and wind arise latently, appearing as tiny dust. Thus, the second content explains how delusion arises from the object of grasping, light. Now, the third content explains how the appearance of delusion arises from the element of wind: Because the previous light is not recognized as self-appearance, the seed parts of the four elements arise latently. First, from the part of the subtle and moving wind, the part of the wind's dust particle is seen as about one hundredth of an atom. After that, the water dust particle sees twice that part. Then, the fire part is four times the dust particle part. Then, the earth dust particle part